A Study Guide for Joseph Ratzinger's Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration
Format: PDF / Kindle (mobi) / ePub
This easy-to-use companion study guide helps the readers who approach Joseph Ratzinger/Pope Benedict's Jesus of Nazareth without the benefit of extensive theological or biblical training. The goal is not to replace Benedict's book but to make it more accessible, more fruitful for the average reader--whether lay, religious, priest or deacon.
Designed for individual study or for group/parish discussion, this guide has the following features for each section and chapter of Jesus of Nazareth:
The guide also includes an ample introduction explaining the background for understanding Pope Benedict's approach and how to use this guide as an easy-to-use glossary that defines important terms and identifies key people discussed in Jesus of Nazareth.
Revelation—speaks of the white garments that are worn by those who have been saved (cf. especially 7:9, 13; 19:14). But it also tells us something new: The garments of the elect are white because they have washed them in the blood of the Lamb (cf. Rev 7:14); this means that through Baptism they have been united with Jesus’ Passion, and his Passion is the purification that restores to us the original garment lost through our sin (cf. Lk 15:22). Through Baptism we are clothed with Jesus in light
Vaterunser. Herder, Freiburg, 1947; 1979 (6th ed.). Peter-Hans Kolvenbach, S.J. Der österliche Weg. Exerzitien zur Lebenserneuerung. Herder, Freiburg, 1988, pp. 63–104. Carlo Maria Martini. Non sprecate parole. Esercizi spirituali con il Padre nostro. Portalupi Editore, Casale Monferrato, 2005. Among the commentaries on the Our Father by the Church Fathers, one of which I am particularly fond and which I therefore quote quite often is the one by Saint Cyprian of Carthage (c. 200–258), De
citing a related passage from Isaiah: “The Spirit of the Lord is upon me, for he has anointed me” (Lk 4:18; cf. Is 61:1). The conclusion of the baptismal scene tells us that Jesus has received this true “anointing,” that he is the awaited Anointed One—that at that moment kingly and priestly dignity were formally bestowed on him for all time in the presence of Israel. From now on he is charged with this commission. The three Synoptic Gospels tell us, much to our surprise, that the Spirit’s first
Prophets, but also opens them up in a completely new way. The vehicle of this universalization is the new family, whose only admission requirement is communion with Jesus, communion in God’s will. For Jesus’ “I” is by no means a self-willed ego revolving around itself alone. “Whoever does the will of my Father in heaven is my brother, and sister, and mother” (Mk 3:34f.): Jesus’ “I” incarnates the Son’s communion of will with the Father. It is an “I” that hears and obeys. Communion with him is
have already seen several times that this Evangelist devotes special attention to Jesus’ prayer as the source of his preaching and action. He shows us that all of Jesus’ words and deeds issue from his inner oneness with the Father, from the dialogue between Father and Son. If we have good reason to be convinced that the Holy Scriptures are “inspired,” that they matured in a special sense under the guidance of the Holy Spirit, then we also have good reason to be convinced that precisely these